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The nadi system is mentioned in the Chandogya Upanishad (8~6 cc. BCE), verse 8.6.6. [7] and in verses 3.6–3.7 of the Prasna Upanishad (second half of the 1 millennium BCE). As stated in the last, 3.6 "In the heart verily is Jivātma. Here a hundred and one nāḍis arise. For each of these nāḍis there are one hundred nāḍikās. For each ...
Sir John Woodroffe translated the Tantra of the Great Liberation (Mahānirvāna Tantra) (1913) into English along with other Tantric texts. Other tantras which have been translated into a Western language include the Malini-vijayottara tantra, the Kirana tantra, and the Parakhya Tantra. [7] Some translation of Tantra texts
The text is based on the Tajika system of prognostication. It comprises 430 slokas divided into four chapters, and is written in the usual Sanskrit Sloka – format. Prashna Tantra is divided into four chapters, viz – Prashna Vichara (preliminaries), Bhava Prashna (questions bearing on different houses), Vishesha Prashna (special questions) and Prakirnakadhyaya (concluding remarks).
The text starts off with the legends of Devi trying to bring Shiva back from ascetic life into that of a householder's by making him fall in love again. [1] According to Ludo Rocher, Markandeya describes how Brahma, Shiva and Vishnu are "one and the same" and that all goddesses (Sati, Parvati, Menaka, Kali and others) are manifestation of the same feminine energy.
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It is an important text in Tantra, the Shakti tradition of Hinduism, and is considered one of the most important texts on Kundalini Yoga. [ 6 ] [ 7 ] According to the Yoga-Kundalini Upanishad , "even as fire in logs of wood will not rise without churning, so also without the practice of Yoga, the light of knowledge cannot be lit". [ 8 ]
The work contains the synthesis of the 64 monistic āgamas and the different schools of tantra. It discussed both ritualistic and philosophic aspects in 37 chapters; the first chapter contains the essential teachings in condensed form. On account of its size and scope it is considered an encyclopedia of the nondual school of Hindu tantra.
While Lakshmi Tantra puts Shri at par with Vishnu, the Ahirbudhnya Samhita puts forth an ambivalent position where Vishnu and his shakti are inseparable, yet not equal. [7] The Ahirbudhnya recognizes one of the eleven Rudras ; that is Shiva himself in his Satvik form, in the form of a teacher.